An eco-spirituality through the seasons
By Al Fritsch, SJ
CONTENTS
* Table of Contents
* Introduction
* January
* February
* March
* April
* May
* June
* July
* August
* September
* October
* November
* December
* Appendix
ECO-SPIRITUALITY IN
JULY
July begins the second half of the year when we collect the
reflections from the previous six months to understand how we can
become an efficient community of Earth healers. In the heat of
July we need to keep focused and to concentrate on the major
business before us. How can we best accomplish our difficult
mission? We are called to heal Earth, to see the devastation of
Earth with hearts of compassion, to discover Jesus as model
ecologist, to suffer with the Lord, to find empowerment in the
exaltation of the Risen Lord, and to be willing to be sent to
spread the Good News to others. An emerging challenge is how do we
connect with and influence the "other" to whom we are sent and how
can we incorporate them into the Earth healing mission.
Concentration and focus are keys to the summer months. We can
so easily be dissipated by heat and simply settle down and just
vegetate. In July, we give attention to the qualities that make
Jesus the perfect ecologist and how we discover and enhance these
qualities in our own lives and in those of the others in our lives.
Our unique personal traits influence our way of seeing and doing
things, even the way we heal Earth. Just as an eco-spirituality is
based on a relativity of time and place, so it is colored by
exactly who we are and the company we keep. The teamwork composed
of the giver and receiver of the Good News is utterly important.
Can we possibly come together as a team? If in July, then anytime?
July is the time to test our patience, foresight, communicative
skills, and respect for others.
In July, Pentecost arrives at full maturity and the Spirit of
truth and love inspires us. The tongues of pentecostal fire come
and rests on the heads of each believer, giving uniqueness to the
individual and his or her mission. We do not march in lock-step as
in a parade, but we need to walk together for the risen Lord is
with us. Our individual God-given gifts are recognized by the
community of believers. We are thus bringers and carriers of Good
News from an individual out of a community to individuals in other
communities and then and back again to the believing community. It
is not a one-way street; all give and all receive through genuine
communication. The primary believing community recognizes gifts
and offers them back to God through the person of the Risen Lord.
To talk in tongues (a Pentecost gift) is to discover good in other
cultures, and to relate God's gifts to the whole world back to the
faith community. Giving and receiving is a healing process.
A. EXPERIENCES IN HUMAN GIFTS
Summer maturation leads to deeper questions: Does an Earth
healing spirituality accept all human gifts as important? Is this
vision limited to those commonly regarded as talented, or found in
everyone to some degree? Do Earth healers invite all others to be
part of an active team helping to save the planet? Do Earth
healers see how their own efforts enhance these gifted people and
enrich the biodiversity of the entire ecosystem through protection
and proper use? Do we see God in all things?
1. Concentrate on Fishing
'Catch the fish; do not let it go.'
The boy mastered the fish and pulled it up on the bank.
(Tobit 6:4)
Fishing is not appealing to me because it exhausts my
patience. There are so many more things to do while the fish are
deciding to bite. However, I believe that part of the enticing
quality of fishing is that it makes the fisher pay attention and
thus takes the mind off of the worries and concerns of everyday
life. For those who like to fish, let them fish. I fish for other
things.
Fishing takes concentration, focusing on line and float, where
to find the best possible site to cast, and what bait is best.
Those who fish know what they are looking for, but it is just
beyond their sight and grasp. People sometimes omit what is
nearer, and extend the quest for achievements to what is far beyond
the horizon. Do fishers see the nibbling small fry while dreaming
of the big one far beyond? Are we all dreamers or should we set
our sights to attain what is at hand? Even in fishing one can let
a limited opportunity slip away. But maybe fishing is more than a
recreation that is refreshing and genuinely satisfying. If it
becomes a contest as to how many are caught, little is gained. But
it does enhance the will to concentrate on a particular task and to
do it well. Ultimately we seek God's will, and that requires us to
give special attention to what is at hand whatever the activity.
2. Secrets of the Gurgling Creek
You set springs gushing in ravines,
rushing down between the mountains,
supplying water for wild animals,
attracting the thirsty wild donkeys;
near there the birds of the air make their nests
and sing among the branches.
(Psalm 104:10-12)
What is the sound of rushing water? Often I stop and
concentrate and focus all my powers. Does it start with "G" for
the sound of gurgling, or "B" for babbling. I am unable even to
start to spell the sound of water rushing over rocks, although it
certainly is a familiar sound. I stand and pause in utter
confusion. Why must I spell the sound of rushing water? Is it not
enough that I hear rushing water, let it flow through my fingers,
and allow it to enter me and become musical rhythms to my heart?
Other creatures -- mice, copperhead snakes, and deer -- are
attracted to the fast moving stream, and yet do not attempt to
spell it. They come to drink and maybe find something to eat
nearby. Let's pause as well and enjoy the blessings of the
gurgling stream. Must we seek to control or dam or divert the
stream, or is it enough just to listen to what it is and says to
us? Maybe the secret is to allow it to penetrate my being without
any extra effort on my part, and then we will come to know it for
what it is. Maybe through the noisy stream we learn to listen to
the hearts of people and find out their uniqueness as well. Let
them also be who they are and let's concentrate on discovering them
in themselves.
3. Enjoying the Roadside Wildflowers
...riches last no longer than the flowers in the grass;
the scorching sun comes up, and the grass withers,
the flower falls; what looks so beautiful now disappears.
(James 1:10-11a)
Often, when driving on the Interstate, I go past a patch of
cosmos and other cultivated flowers, and their beauty is downright
distracting. Then I consider the times I travel on the smaller
roads where the wildflowers are just as beautiful and there is
time to stop and just let the fragrance penetrate my soul. But so
often I pass them by.
Sweet-scented wildflowers awaken our spirits and teach us so
much. Their fragrance lifts us in rapture as though we are flying
over the hilltops on a multi-colored air balloon. When will we
stop or will we ascend on high, so high that we will never come
down? A mix of flowers may bloom throughout the growing season,
but there is the lingering feeling just as there is about summer in
general -- it will pass on; we will soon return to the reality of
Earth itself with all its hard knocks. The glory of wildflowers
rests in part in their short life span. The Earthly pleasure is
deeper because it is shorter. One can speak of a child who will
bloom in beauty and cuteness and then rush quickly to adulthood.
We also get somewhat melancholy in seeing older photographs of
healthy and youthful faces that we know now as wrinkled and
graying. Flowers are the harbingers of ourselves -- beauty bright
and glorious but only to fade. Let's concentrate on their aroma
while they are here, and realize that aging and maturation are
relentless. July is the maturing season, and the flowers teach us
that we should welcome the floral season and make the best of it.
4. Taste of Home-Grown Fruit
I am the rose of Sharon,
the lily of the valleys.
In his longed-for shade I am seated
and his fruit is sweet to my taste.
(Song of Songs 2:1, 3b)
The taste of a wild plum, the most exquisite, makes me aware
that tastes are not the monopoly of the rich and affluent, for many
don't know what they are missing. So does the joy at going into
the orchard, that place of refuge, and eating fruit off of the
tree. Unfortunately, the ones who miss this joy include the
modestly-incomed living on pizza and hamburgers, fries and cokes --
a horribly uniform set of tastes. Again, it is difficult to
convince them of their small taste world. I often wonder what else
of the gifts of God that are so commonplace we are missing.
Doesn't concentration on the good things of life include looking
around for variety and accepting creatures as God-given gifts?
Homegrown foods should have a special place in our lives.
When plants are grown by our own hands and through our constant
care in orchards and gardens and flowerbeds, we find that the love
we put into cultivation is reflected in the satisfied plants --
fruit of the "green thumb." And produce is fresh when sun-ripened
and hastened to the table. What may be regarded as of little value
by those who have only had a diet of store-bought produce, is of
immense worth to both growers and consumers who know the
difference. We need to return to a refinement in taste found among
those who know the differences between garden fresh and store
bought. And we need to recognize what our own horticultural and
culinary efforts add to these tastes. If we paid more attention,
we would find the exquisite taste of home-grown (local human)
talent and how much that enriches the community as well.
5. Creature Teacher
If you would learn more, ask the cattle,
seek information from the birds of the air.
The creeping things of earth will give you lessons,
and the fishes of the sea will tell you all.
There is not one such creature but will know
this state of things is all of God's own making.
(Job 12:7-9)
I watched in utter fascination a little while back as a robin
taught her young to leave the nest. The parent held the worm at a
distance, and the fledgling strained as hard as possible and then
stepped out of the nest and reached, and the adult hopped further
back on the branch with the hungry youngster coming after. With
fluttering and falling and all the false starts, the amazing thing
was how fast the young one learned to fly. With good attention and
concentration one finds a host of good teachers on this Earth.
Let's go out and learn from them.
Are we good learners? When we touch and come in contact with
the creatures around us, we establish a basic communication, an
interaction, a teaching/learning relationship. This communicating
allows us to serve better the flora and fauna. The Scriptures have
examples of imparting wisdom from creature to creature. Our shared
journeys through life involve respecting and protecting the
habitats of all wildlife. When people lose touch with nature
through pavement and destruction of wilderness, they ignore
theological lessons needed for basic humility in order to be
Christlike. When people live closer to nature and are less
influenced by urbanization, they have opportunities for contact
with other creatures. What we need to learn is that teaching and
healing go hand-in-hand. To heal Earth we need to learn from
Earth, and the more astute we are at learning, the better Earth
healers we become.
B. REFLECTIONS
He will come again in glory to judge the living and the dead.
In July we join together beside the glorious Risen Lord,
exalted and judge of the living and dead. We are empowered with
Jesus, not as a judge over others in ultimate individual
performance (that's his personal role), but as deciders about the
current and possibly glorious condition of our world, where we
stand, and how we can elicit proper response from others of our
human family in full use of their talents. The maturing summer
beckons us to continue reflection at a deeper level of group
participation.
We center our attention here and now on the potential of the
WE in our midst, our fellow human beings who hesitate about being
authentic healers of the Earth for one or other reason. These fit
comfortably into nine groupings, which we describe here, as we seek
the qualities that Jesus exhibits as perfect ecologist. From the
start of the environmental movement, the problem facing other
"christs" has been getting people's attention, motivating them to
renew themselves, and encouraging them to join an Earth healing
team as participating members. What is the best approach: direct
confrontation, clarified information, gentle encouragement, expert
assistance, compatible associates, or combinations of these? These
decisions require practical judgments based on need, not ultimate
accomplishments -- for we leave to the Lord to judge our success.
On further reflection we see a faint image of the unseen God
in the work we are doing in the very Earth itself. Earth projects
proper qualities in its presence, current condition, and destiny.
As astute observers and learners, we allow the Earth to become part
of the WE in a very real sense as master teacher, for an eco-
spirituality is constantly in touch with the Earth.
He is the image of the unseen God and the first born of all
creation,
for in him were created all things in heaven and on earth;
everything visible and everything invisible, ...
(Colossians 1:15-16a)
God's divine presence emerges in the maturation (summer) of
our life's journey. Springtime brings freshness, exuberance and
enthusiasm; the whole world is ready to be conquered in
unimaginable ways while we are still wet with the waters of
Baptism. Unfortunately, springtime is a season of heavy
individualization and emphasizes our personal salvation even while
we are surrounded by a living community. "Love others as you love
yourself," as the Lord who knows all has commanded us. Can we move
a step further from the imperfect reference to our self love? Can
we love others for their own sakes? Can we see God's presence in
them, the precious divine spark that is so loveable? In the
fullness of the Paschal Season we are now able to love in the
manner that God loves the only begotten Son.
Variety Principle. The Lord sits as judge but as a merciful
and loving judge. What is being asked of us is to enter into the
divine presence and, dare we say, even assume a practical judging
role? How can we move to the greater glory of God through our own
practical judgments? Can we dare promote the variation and
richness of all life as part of the healing process and thus become
the healers of our troubled Earth. Variety is a healthy and
wholesome alternative.
A Practical Variety Principle is understood by foresters
(variety in the mix of woodland species), farmers (diversity in
crops grown as insurance against single crop failure), gardeners
(variety of vegetables, herbs and other plants intermingled with
flowers), business people (diverse operations for the sake of
economic health), and those seeking to promote cultural harmony
(diverse authentic expressions of cultural roots); all of these
occupations are for the good of the whole community. In all fields
from creative writing to homemaking, from hobbies to spiritual
exercises, some variety is a healthy and harmonious goal. Does
this foreshadow our future participation in the communal divine
nature -- a foreshadowing of late summer's activities?
In order to assist others to become authentic healers we
divide this section into three parts: looking more deeply into
seeing Jesus as perfect ecologist; finding how those who lack a
cooperative spirit in different ways can be brought into teamwork
through the use of hidden talents, and reflecting more deeply on
how the qualities sought are actually found in Earth itself.
Through this threefold exercise we hope to arrive at an initial
cooperative spirit of Earth healing.
1. Jesus as Perfect Ecologist
In our March contribution we divided Jesus' public ministry
roles into teacher, healer and activist. Now let's penetrate more
deeply into these three ministries in the light of the Enneagram
system of dividing human personalities according to distinction of
sin types. (Reference: Robert J. Nogosek, C.S.C., Nine Portraits
of Jesus: Discovering Jesus through the Enneagram, Denville, NJ:
Dimension books, Inc., 1987). Nogosek reasons that since Jesus as
God-man is without sin, he should have all nine personality types
found in human beings. This application is not intended to divert
our attention into the "enneagram," which involves much value and
controversy and is a study in itself. Rather, let's use the basic
finding to fortify our contention that Jesus is the perfect
ecologist. The numbered sequence of the enneagram and the
interrelation of one category with another will not be treated
here. Three of the nine qualities are apportioned to each of the
roles of teacher, healer and activist.
Jesus as Teacher
Jesus combines a ministry of teaching with that of healing.
Many teachers are quite exacting and demand much of students and,
in turn, show a sense of wisdom and loyalty to those close to them.
Discipline (pp. 32-40) -- The exacting nature of Jesus comes
out in the Sermon on the Mount (Matthew 5:17-20). The disciples
and all of us are called to be perfect (5:48) as Jesus is perfect,
and he continues to bring this message throughout his teaching
ministry. Jesus shows that he lives what he teaches by working
hard and being exacting on himself as he strives to do things well.
Those who have this trait may have a compulsion for details and are
overly critical of others who do not live up to their expectations.
They are said to be fussy about orderliness and cleanliness and
regard details as sacrosanct; these people require an exaggerated
exactitude. On the other hand, Jesus is tolerant of others such as
the Samaritan woman at the well (John 4:3-30), whom he draws to
faith. He is tolerant of the sinful woman who washes his feet with
her tears (Luke 7:36-50) and the adulterous woman (John 8:1-11).
Jesus is a disciplinarian with a kind and merciful heart.
Wisdom (pp.70-79) -- In the Sermon on the Mount, Jesus teaches
the disciples the need to be wise and not foolish. Jesus stresses
in his teachings the need to pray, reflect, plan ahead, and set
defined goals. He is known to teach with authority (Matthew 7:29)
that comes from his own thinking things out and presenting material
with a freshness that is recognized by the crowds. A house founded
on sand will collapse but one founded on rock will last (Matthew
7:24-29). Jesus spends time teaching his disciples and even after
his resurrection, he opens the Scriptures for their understanding
on the road to Emmaus (Luke 24). The trap for the wise is often to
become aloof, to get bored by others, to hold back from being
participants, and to refrain from speaking to those they consider
shallow. These persons tend to be loners and they expect others to
converse in their (the wise one's) categories. Jesus is so
different; while he enjoys praying alone, he is not perturbed when
interrupted. Jesus desires rest but sacrifices this for the needs
of others. His wisdom is something he wants to share, not retain
apart from the ignorant masses.
Loyalty (pp. 80-91) -- This characteristic of taking
responsibility could apply to each ministry, but teaching is often
heavily involved. Jesus is truly loyal, always thinking about his
disciples in his priestly prayer for he is leaving them behind
(John, chapters 14-17). Jesus gives Mary his mother to John, and
John to his mother on the cross (John 19:26-27). He says to render
to God and to Caesar their own things (Mark 12:17), and he evokes
the primacy among the commandments of love of God and neighbor (Mt.
22: 38-40). He is always loyal. The greatest sign of Jesus's
loyalty is his going to Jerusalem even in the face of impending
threats and death. The trap of others of us who seek to remain
loyal is that we might succumb to a legalism that drains away a
compassion for others. These people with exaggerated loyalty
become self-righteous in their commitments and observance of rules
and regulations in order to find security and outward expression of
that loyalty. However, there exists no legalism in Jesus; rather,
he spends much time in ministry seeking to teach the disciples how
this legalism can become a great obstacle to union with God. The
loyal person needs to be a flexible, but a kind and gentle
individual as well.
Jesus as Healer
We look all the more closely at Jesus as healer since we seek
to be Earth healers and that involves being a teacher and activist.
Sensitivity (pp. 59-69) -- Jesus as a healer is found in many
examples in the Gospels: the woman touches his cloak in hopes of
being cured (Mark 5:25-34) and power goes out of him; Jesus uses
both words and gesture when healing the blind and lame; Jesus
raises the little girl to life and tells the parents to give her
something to drink; and he shows this affection for Mary and Martha
at the tomb of their brother Lazarus (John 11: 1-44). Sensitive
people are often dramatic and Jesus is so in the entry into
Jerusalem (Matthew 21:1-11; Mark 11: 1-11; Luke 19: 28-40; John
12:12-19). The balanced but emotional capacity of Jesus is well
known in many instances, from weeping over Jerusalem to the agony
in Gethsemane (Mark 14:32-42). Many sensitive people can be
snobbish and give great importance to refinement, can be envious,
and can use self-pity as a way to draw attention to themselves.
However, Jesus avoids self-pity by always coupling his rising from
the dead with his suffering and dying, and he never regards himself
as a lone tragic figure. He tells his disciples that they must be
willing to take their daily cross and follow him.
Serenity (pp. 114-124) -- Nogosek says that Jesus is a person
of great tranquility; he is filled with peace and shows this in
many ways such as the walking on the water (Matthew 14: 22-33), the
calming of the storm (Mark 4:35-41), the walk to Emmaus (Luke 24:
13-45), the appearance to Mary Magdalene (John 20:11-18), and the
resurrection narratives to his disciples where "peace be with you"
is the salutation (John 20:19-31). Jesus shows this serenity in
his presence with the believing Church as a community (I
Corinthians 12:12-31). The coming of the Spirit into our turbulent
lives has a very calming effect. The shadow side of this serenity
is indolence or a failure to be active in one's life; the person
prefers to stand back, to stay among old friends, and to fail to
take an initiative. After the resurrection, Jesus seeks to show
Peter who goes off fishing with friends that he has important work
ahead (John 21: 2ff.). Jesus seeks to create a balance between
this healing of fearfulness and the courage to carry on the
mission. His very passion and death is one of utter serenity,
especially as he stands accused by the high priests before Pilate.
Joviality (pp. 92-102) -- Jesus, as are all good healers, is
jovial and cheerful. This quality is shown in a number of ways: he
goes to parties (marriage feast of Cana), eats with friends (Mary
and Martha), goes to dinner with publicans and Pharisees alike,
defends his disciples' lack of fasting while the "bridegroom" is
with them (Matthew 9:15), prepares a beach party for exhausted
fishermen (John 21:5), multiplies loaves on several occasions for
the hungry crowds (Mark 6:35-44; 8:1-10), speaks over and over of
the eternal joys, and prepares the apostles for continuing the
liturgical banquets. Others with many opportunities for joviality
have the natural shadow side of being too easy and not taking life
seriously enough; they can be overly-indulgent, lack intimacy,
enjoy being an "eternal kid," and overlook the pain of others. On
the other hand, Jesus can be easy-going and quite serious as he
endures the anti-semitism of Pilate and the Roman soldiers; and
many times he is deadly serious in his teaching, healing and
activist ministry especially with reference to eschatology and the
"last things."
Jesus as Activist
We find in Scripture the qualities that make Jesus the
activist who is drawn to those in need, moves energetically about
on his mission, and speaks and acts against the groups who oppress
others. He has no resentment, no lust for power and no
cantankerous spirit; he is a truly balanced activist.
Solicitude (pp. 41-47) -- Jesus as activist is deeply
solicitous and possesses a sense of responsibility in going out to
those who need his care and ministry. He is a man for others, a
person who sees the need to defend another in conflict, as he does
Mary when her sister Martha shows irritation with her for not
assisting with hospitality (Luke 10: 38-42). He shows that sense
of caring in the cure of Peter's mother-in-law who thereupon
expresses hospitality (Mark 1: 29-34). Jesus comes to serve and
not to be served and to rescue embarrassed hosts as at the Cana
wedding (John 2:1-11). In the extreme, people of this class often
feel that others reject their offered services and this leads them
to withdraw and harbor deep resentment. They forget that their
gifts are unearned and come from God; they prefer to work rather
than spend time in reflection and prayer. Jesus is balanced; he
shows solicitude when needed and is still able to comfortably go
off by himself in prayer.
Ambition (pp. 48-58) -- Jesus as an activist wants to succeed
in his ministry. Before his public ministry, he undergoes the
series of temptations that have been discussed in the June
treatment of exaltation, all such episodes dealing with power in
some way. After his baptism, Jesus ventures forth with a sense of
power for attaining his mission: he preaches "Repent, the Kingdom
of God is at hand" (Mark 1:14); he gathers crowds and addresses
them; he is fearless in the face of obstacles; he is always in
charge, protecting his sheep and acting as their leader. Jesus
chooses his collaborators; they do not choose him. Jesus before
ascending tells his disciples to go out to all the nations and
spread the Good News for they are now empowered with the same
ambition. Jesus does not fall into the trap of this class, namely
to be intolerant of incompetence and to judge all by the success of
their undertakings. Even in the face of rejection in his home town
(Luke 4: 14-40), Jesus simply moves on to new fields and instructs
his disciples to do the same. At moments of success he does not
allow the fickle crowds to come and make him king. As rejection
continues, Jesus looks at the long term and sees that in suffering
and death, new life will come. Jesus passes on to all his
followers to see that in failures come new opportunities.
Assertiveness (pp. 103-113) -- Jesus shows a strong prophetic
stance as we discussed (March), in his driving the moneychangers
from the Temple (John 2:13-17). He is a strong person, one who is
courageous in the face of opposition. He does not hesitate to
speak out against the hypocrisy of the Scribes and Pharisees; this
confrontation precipitates their response and desire to destroy his
ministry. Jesus never remains silent in the face of danger and
political power; he is our model in eco-justice; he encourages us
to challenge the establishment. On the negative or extreme side
are those who try to pick a fight, who are cantankerous, and who
discover skeletons in the closet and hidden wrongdoing. Their
shadow may come out of inner insecurity which is often the origin
of outer aggressive behavior. Jesus reacts to sinful behavior by
gentleness, not further confrontation, e.g. with the tax collector
Zachaeus (Luke 19:5) and with the accused adulterous woman (John
8:10ff.). Jesus never attacks the religious leaders in person and
even eats in their home and befriends one of them (Nicodemus).
Jesus is vulnerable because of his prophetic stance, not accepting
the protection of divine power even at the moment of his betrayal.
He is certainly assertive, but not overly assertive.
------------------------------
Teamwork seeks to find all these qualities present to varying
degrees among participants, though only rarely in a single balanced
individual -- peace-loving, solicitous, loyal, properly ambitious,
sensitive, assertive, disciplined, wise, and jovial individuals.
The human situation is not filled with perfectly balanced team
members, but rather includes those who deny, excuse and escape from
their callings, avoid personal development, or who go to extremes
in the use of one or other quality. In assembling a team one soon
discovers problems of individual lack of balance.
2. Potential Earth Healers as Imperfect People
Again, the kingdom of heaven is like a merchant looking for
fine pearls; when he finds one of great value he goes and sells
everything he owns and buys it. (Matthew 13, 45-46)
Does this quotation apply to our search for good talent for
the Earth healing ministry and the need to focus on a single
talented person out there? Yes, and no. We focus on Jesus as the
very fine pearl and yet, while holding on to him with all our
might, we are merchants of many talented pearls that comprise the
human family. We are to be master searchers and yet we encounter
a major stumbling block: an unwillingness to change, an inertia
that is deep within an affluent society dead set against any
tinkering with the status quo. People would like to keep the
conveniences, addictions, privileges, and the sophistication of the
current political and economic system, despite its inherent
injustice. But reluctance to change is not the whole problem; our
culture actively promotes a materialism and profit motivation that
is counter to sound Earth healing. We must focus both on
individual change and social change and we must do so using both
activist and nurturing modes of action.
Direct healing and nurture. A more activistic approach
(appropriate technology) mentioned in the June of eco-spirituality
differs from that of a nurturing one. However, the two approaches
are as complementary as husband and wife, male and female, and
doctoring and nursing -- realizing that there are good female
medical doctors and male nurses. Both approaches are needed for
ultimate healing, even though medical applications often
shortchange the nurturing role in healing. Do women approach the
healing process in a more intuitive manner since they intuit the
birthing of a New Earth? And why do males often find it less
comfortable to talk about the role of nurture in healing? The
world needs healing through medical procedures and healing through
compassionate care. As stated, women often bring a sense of
compassion that male healers are slower to acquire -- though males
can eventually become equally compassionate. Rather than offering
advice or trying to fix things, nurturers seek to be present with
the suffering creature. To suffer with another before making a
specific change through treatment has a healing effect; the
sufferer is moved to reveal the deep inner feelings of distress.
In turn, the listener awaits clues that dictate whether to answer
in a vocal manner or to remain silent.
One portion of the human race tends to be more nurturing
(maybe because of their wounded conditions) and plays an intuitive
and initially passive role, while another would prefer to
immediately attack the problem, stop the damage, and repair the
wound through an administration of the proper medicine. Just as
any complex surgical operation requires a medical team, so Earth
healing needs teamwork that involves more than just procedures.
Team formation becomes quite complex because different deficiencies
need to be handled differently so as to renew the healing
candidate.
Limitations. The Earth healing process is limited by those
who avoid any participation or those who participate but do not do
so fully. As mentioned in the February series of temptations,
those who avoid the process include deniers, excusers and
escapees.
Then there are those who confront the issue with a limited
response: those who mistakenly regard themselves as self-empowered;
those who become burned-out; fence-sitters, who will not yet take
a stand but await their moment to assert themselves; wheelspinners,
who lack the discipline to get the job done; cynics, who can dull
intellectual enthusiasm needed to carry on; and the average
cheerful affluent person, who does not see the seriousness of the
current situation while giving lip service to environmentalism.
Finding the right responses. Our challenge in addressing
these various types of people involves confidence that all can be
renewed through pure nurturing or through some direct procedure or
a combination of both. Some people are difficult to classify into
any one of these categories; others move from one to another
category at different stages in life; still others straddle two
categories. We find the task challenging and seek to avoid
confrontations. A compassionate and open healer is able to walk
sufferers through the stages of denial, excuse, escape, self-
empowerment, burn-out, fence sitting, spinning wheels, cynicism, or
insensitive affluence. The ministry is to help them discover where
they are on their journey of faith. But we also must go farther.
We must help them through their own particular difficulties and
help them in their renewal process.
----------------------
One thing is evident after nearly four decades of work since
Earth Day: there are many who need to be fired up for the mission
ahead and they come in many stripes and colors. Sorting out their
own stories and addressing them has seemed to me to be an almost
insurmountable task. With God's help all things are possible.
I have heard the following nine examples in a slightly edited
version at some time of other in my career:
Denial
What is heard: "I can't believe there is anything wrong with
our Earth. It all depends on what color glasses you are wearing.
For me, I have a comfortable life that exceeds that of my parents
or grandparents. And neither you nor anyone else is going to make
me change what I am doing. Simply saying the so-called 'crisis'
doesn't exist brings about far more peace of soul . We overuse
that word "crisis" even though it certainly sells newspapers. On
the other hand, I can't and won't believe there's any reality to
this environmental concern. If more time were spent making a good
economic climate for our businesses, more people would be employed,
and more money would be made. Stay away from the environment and
focus attention on more important matters."
A hard core group of people deny that the Earth is in trouble.
They may do so through total silence and inattention to the
subject, or they may deliberately consider denial as part of their
personal agenda: "the ecological crisis is a creation of notoriety
seekers and paranoid pseudo-scientists." Surprisingly, they happen
to fall into somewhat the same categories as those who disbelieve
in religious faith -- for they are environmental crisis agnostics.
How do we motivate those who are silent, other than through
nurturing and gentle prodding? Those who articulate their denial
can be answered through intellectual discussion. "The Antarctic
interior ice is not melting" can be countered by saying the
temperatures have not yet reached melting stages, but the outer
continental margins are sloughing off as part of the melting
process associated with global warming. The so-called reasoned
denials should be answered point by point and without fanfare.
Examples of denial were given in February. An extreme form of
self-denial occurs when the denial is motivated by profit. People
whose living depends on being able to ignore environmental hazards
would prefer to leave well enough alone. They may describe
themselves as living "sustainably" when they are referring to a
current unsustainable practice, thus distorting the term as well as
their own judgment. A rare few even advocate a perverse practice
of immediately exterminating an endangered animal on their own
property before the environmental regulators arrive; it is ironic
that publicizing and describing a threatened species may actually
increase its endangerment. But deniers go to great lengths when
their perceived livelihood or economic well being is threatened.
These economic problems also need addressing.
Such denial may be caused by mental, physical, economic,
social, or political conditions or a combination of various ones.
At the heart of denial is the fear of loss of something held dear;
and this is not just for a few people but for a great number who at
least deny for a period of time. It may be a newly discovered
illness, impending death of oneself or loved one, financial
difficulties, or an uncertain future. Deniers simply seek to mask
their fears and the possible threat to the status quo. A temporary
state of denial may have to be handled through a compassionate
presence. Really the denial often includes both the problem and
the lack of an apparently satisfactory solution.
Serenity. A peaceful and serene attitude can go a long way in
times of major turmoil and crisis. Consider the serenity of Sir
Thomas More at the time of his trial for not supporting Henry VIII
in 1535. Serenity in such cases shows our firm belief in the
equivalent of the U.S. motto "In God we trust." Peacemakers and
the serene may include certain peaceful primitive people,
naturalists, ecological homesteaders, contemplatives, animal and
tree lovers, and a variety of craftpersons who feel a kinship with
Earth and its creatures. All are preservationists in some manner
and at least implicitly make this a component of their lifestyles.
Seeing that there are solutions, if we steady the course, gives
such people a serenity needed by all Earth healers.
A nurturing or gentle approach works wonders for all deniers
of a personal crisis situation; surprisingly, it also applies to
the environmental crisis. We become afraid of what is happening
and simply cannot confront pollution problems, the decline of
resources, or the global warming condition. Deniers need pastoral
advice, a helping hand, people who are not out to refute or show
deception, but have a clear vision of what is happening and see the
horizon ahead even amid the critical circumstances -- and who know
meaningful solutions. These who can assist are spiritually
grounded people who are confident the denier will change through
compassionate presence. The serene are those realists who say,
"No, the illness is present and is really serious, but let's move
from there to what can be done."
A more proactive or even shock-treatment approach may work in
certain circumstances of denial of environmental solutions, not
problems. A moderator wishing to convince deniers through rational
argumentation may seek to confirm an existing crisis or a rational
solution through scientific evidence. This opens the way to
disputes over the nature and extent of this evidence and whether it
is definitive. Rather than trivializing the seriousness of an
environmental crisis, the ensuing argument can be elevated to a
moral level by stating the need to act prudently even when data is
not complete. Refraining from environmental damage requires a
lower degree of scientific evidence, for no one can justify harm to
the Earth, our home, and our extended plant and animal kinfolks.
Leading deniers to a morally higher ground as fellow advocates
works better than forcing a capitulation of their tentative
position. Serenity in presenting information can be quite
persuasive.
Excuse
What is heard: "I am unsure about the degree of damage to
Earth. I can't hazard a guess as to the seriousness, because I am
not an expert. Let's call on ecologists and fair-minded experts to
help assess the problem and implement proper solutions. What I
know for sure is that I am no expert. My best excuse is my
distance from the battle, and others' proximity to it."
When it comes to medical or environmental questions many of us
regard the qualified person as better equipped to make practical
judgments than we are. However, this somewhat false humility is
used to absolve people of their responsibility, especially when
they would prefer to step back and be a follower. Often the
condition is only exacerbated by the crippling effect of living an
institutionalized life and allowing others to make the practical
decisions that require citizen participation. Many of us seek
excuses for not acting, and we think it is sufficient to know and
go no farther. Even preachers, teachers and commentators confuse
knowing and doing, or speaking and acting; these regard knowledge
as a sufficient contribution toward achieving solutions, placing a
higher value on articulation than on helping to solve problems.
They stand above the fray of messy battle; they may be
perfectionists convinced that they are have no expertise; they
feel an imperfect job is no solution, and lack confidence in their
own abilities to actualize the product of their own work.
With no exceptions, environmental work must involve us all.
Those with energy must clean up their immediate surroundings;
those who live in residences must keep the internal environment
orderly; all residents and workers must refrain from wasting
resources; students must learn to keep the world in a better
condition; even those too ill to do meaningful work must pray for
the success of others and for Earth itself. No one is actually
excused, for environment is not just another issue to be cared for
by the experts. The environment is the way we live and without it
we cannot live; we all have responsibilities and need to overcome
our inherent excuses when it comes to environmental action.
Solicitude. Excusers clearly see their own personal
powerlessness, something that is sometimes quite praiseworthy.
Also they respect the expertise and strengths of others; again
laudable. However, what they cannot face is the need to do
something in a solicitous manner, to overcome their false humility
for imperfection -- a type of pride in itself. They distance
themselves from the struggle and may think that simply being aware
of the problem is sufficient. They do not see that each person
must become engaged even with the possibility of imperfection and
possible failure. And they will most likely remain baffled by
global environmental problems that are virtually impossible for
anyone to comprehend fully.
Here again the nurturer may help excusers see themselves for
who they are. Don't we all have a problem with facing serious
issues? Don't we all see problems, but not the problem of our non-
participation when this is part of our own life? Making excuses is
a step above pure denial, for it contains the glimmer of hope that
other people may advance possible solutions; through some form of
paternalism they will lead us to the promised land. But an added
advantage in responding to the excuser is that our persuasiveness
is based on our community of sharing; we are all among the "others"
who must face the situation and attempt solutions together.
Dom Helder Camara was asked, "What has been the greatest, most
challenging obstacle in your struggle for justice?" Sabra
McKenzie-Hamilton reported that the archbishop paused, extending
outward his feeble arms as if to emphasize the enormity of the
Cross, and then without the slightest hesitation, touching lightly
that luminous part of himself where his heart reached out to God...
"Myself," he replied. (Reference: The Catholic Worker, June, 1995).
Dom Camara knows that there is no distance between himself and the
suffering of the Earth-Cross. He offers no excuse but comes to
grips with the area of his deepest disarray, himself. That
movement away from excuses takes honesty, self-possession, and a
healthy recognition of responsibility. We have either committed
ecological damage or, through silence, have allowed others to act.
Rational attempts at changing the excuser work best in light
of the Good Samaritan (Luke 10:29-37), who seeks no excuse but acts
immediately upon seeing the victim on the road side. Good
Samaritans include those of the health profession, rescue workers,
police, governmental environmental regulators, soil
conservationists, reclamation workers, those who respond to floods
and accidents without a moment's notice, Habitat for Humanity
volunteers, and a host of others. They do not ask for recompense
or any sign of preset gratitude, seeing neighborliness to be
responding to the immediate task and helping. Implicitly they know
that living in harmony with Earth and addressing the common good
demand their personal involvement. We must all be Good Samaritans
though it comes easier said than done. At least, we must know why
we make excuses, and bite the bullet by addressing our
responsibility for caring for Earth.
Escape
What is said: "Don't tell me any more sad tales. I have
enough problems of my own and can't take any more. The cup runs
over, and I am almost overwhelmed. Don't make this the straw that
breaks the camel's back. I have this hobby -- habit or enticement
--, and it gives me enough pleasure to cope with conditions, for
all of us deserve an escape valve. If everyone would do the same,
the world would be in better shape. You'd do a better service if
you would tell them all to discover their own escape mechanisms."
Alcohol imbibing, gambling, money-making, working, abusing
drugs, socializing, shopping, buying cars, boats, or planes,
travelling, performing crafts, going to movies, watching
television, eating, sleeping, gossiping, going to school year after
year, sitting, dreaming, and even writing can become some form of
escape but, for the most part when taken in moderation under
ordinary circumstances, can be beneficial. Much depends on the
reason for the escape: a form of recreation, an ability to put
one's mind at rest, the lack of stamina to endure a situation, or
a fleeing from some form of social responsibility. Money and
collectable items are creature comforts that captivate people,
distract them from important matters, lead to a spiral of further
acquisitions, and deny the value of the spiritual realms in which
all live and move.
Christian fundamentalists focus on the early Christian
beginnings from the writing of Chapters 6 and 7 of the Book of
Revelations (Wars with the Parthians, murders by emperors, and
persecutions) and relate these to current conditions. People need
to fall back on something that is firm and grounded in their prior
faith experience, and thus seek to escape from the present.
Sincere fundamentalists tend to escape from the nitty-gritty of
life's raw edges by being on a salvation plane above the rest of
humankind. By divorcing themselves from the pack, they can attain
sure salvation and make a grand miraculous escape from this
dysfunctional world. Throughout history escapist cults have come
and gone, showing the tendency to avoid dealing with reality
especially at times of great upheavals such as the Roman
persecutions, the year 1000, the Black Death in the 14th century,
and times of famines and natural disasters in every century.
Loyalty. Reasoning with escapees is like trying to have a
rational discussion with a person with a drinking problem while
touring a pungent-smelling distillery. Observing the distillation
process and preaching sobriety do not address addiction. Curing
all forms of substance abuse takes will power -- not rational
argumentation. Personal commitment and renewal can help to counter
the escapist tendency, but this tendency often be more easily
addressed by a nurturing person who wishes to help through non-
oppressive methods. The Alcoholic Anonymous approach of
understanding one's powerlessness and the need to reach out to
another is the right road to control. Now apply such methods to
the environmental escapee. Point to good stewards: farmers,
gardeners, landscapers, foresters, grounds tenders, monitors of
natural resources, game wardens, road crews, park police,
homemakers, janitors, and others. Proper spiritual grounding
requires a loyalty to the task at hand and to the Lord of history.
The prodigal son parable (Luke 15:11-32) shows the way to the
return of the escapee into the healing process. To fail to forgive
and only look back on the fault itself does not help the escapee.
One must follow the example of the forgiving father and welcome
escapees into the growing healing team, for their very experience
of being distracted for so long can make them experts in assisting
others who need to change as well. Rather than taking on a self-
righteous attitude, the encouraging person must help the escapee
escape his or her own immediate past and take on involvement in the
community of concerned people.
-------------------
The "parable of the sower" (Matthew Chapter 13) speaks of seed
(the word of God) landing at the edge of the path and eaten by
birds, other seed falling among the rocks and sprouting but having
shallow roots, and still other seed dropping among the briars and
being choked out. There are parallels with the manner in which
deniers, excusers and escapists threat the environmental message
they hear. We now move on to the fertile fields of concerned
people and hope that the fruitfulness multiplies a hundredfold or
sixty or thirty. Let's look for people being fertile fields with
possible hundredfold yields.
Self-Empowerment
What is heard: "People just don't respond to what I have to
offer. It is the fault of this age and its many distractions. I
certainly see the crisis, can partly blame myself and others for
this mess, and know there is no escape from our duties. If we only
organize properly, we can do the job well with gusto. Discovering
and confronting those who trample on our environment gives us the
energy to do something about this crisis. Failures are the result
of our lack of organizing skills, not properly explaining the
problem, or failure to focus media attention to the issue. It is
all a matter of better people power."
Power Tripping is a characteristic of one type of social
activism that does not deny, excuse, or escape; instead, it opens
up issues that call for people to address matters with relish and
enthusiasm. Those involved are concerned with suffering people who
are being denied social justice. Generally, the success of this
sort of activism is thought to be dependent on how hard people work
and on the degree of dedication, enthusiasm and competence brought
to the issue. Problems are usually longer lasting than budding
activists realize, however, and most likely will not be resolved
soon. A prevailing confidence fills such achievers who are highly
adaptable and willing to try a number of routes to success.
Ambitious self-empowerment is the key philosophy of such
individuals. Being highly motivated and exuberant, these concerned
individuals may be convinced that they have the time and resources
to organize properly and be successful. These people are divided
into those with utter self assurance and those who put on public
masks to hide their true selves and obtain approval from others.
Over-optimism feeds on the demands to prove self worth and propels
them forward. The planet's environmental problems are a challenge
to which they want to apply past success records and project future
solutions -- and this can be a temptation to personal power and a
can-do spirit. All it takes is effort focused on an immediate
situation. No problem is too great if people just put their minds
to solving it. However praiseworthy, the overly optimistic see
little value in reflecting on possible barriers, pitfalls and
shortcomings -- and therein lies the ground for future
disappointment. A tendency to deceive oneself and others is
present unless some corrective measures are put in place.
Reasonable ambition. Granted, an ambitious dream of success
is far better than denial, escape and excuse. But in some ways
misdirected succeeders may find realistic dialogue somewhat
strained and can easily deceive themselves; it becomes a facade of
success or self-justification, a pretending that certain deeds are
successful when they really are not. Distinguishing the results
with honesty and transparency takes time, patience, and an uncanny
level of objectivity. Successes are generally achieved only after
evaluating failures and false starts. Unfortunately, financial
sponsors are partly to blame in wanting immediate concrete
achievements -- and after a while achievers believe their reports,
and fail to realize that they are justifying dishonesty or
stretching of the truth. The self-empowered person believes the
new story and attempts to suppress the real one.
Ambition, properly placed is certainly not wrong, for the
ambition to save our Earth is excellent in itself. The best
corrective for the over-ambitious comes through working in a
cooperative fashion with others who seek to share power and benefit
by total transparency in the yearning for success. Ultimate
empowerment is a God-given gift, and understanding this is crucial.
Properly placed ambition can be found in many professions and
individuals: explorers, travelers, practical researchers, the upper
ranks of the military, governmental enforcers, politicians, those
in the legal profession as well as many professional athletes and
even those concerned about personal health. They seek and often
succeed; they show a certain mastery over a field of knowledge or
arts, a self-control, a language, a culture, a difficult
assignment, Earth itself. They realize that they must be graceful
in failure. Cooperative action accepts such failures and is always
needed by the ambitious as an ongoing corrective.
Burnout & Dropout
What is heard: "I affirm the seriousness of threats to our
environment and have given my all over a period of time. I have
been generous to a fault, and after making this almost super-human
effort I now see that I can do no more. To hell with Earth and its
rotten and greedy people! My system is shutting down and I have no
energy left to carry on the struggle. My gears are frozen. Leave
me alone, for I cannot muster the enthusiasm to continue the fight.
In fact, I don't even think it is worth it. Why did I waste all
that time? Do it yourself and you don't have to report back."
Sensitive people grasp the deteriorating condition of our
world and are even quite willing to express it in their own
individual and creative ways. They may show this through their art
work (visual, dramatic, musical, culinary, or other). They are
emotionally committed to making change with all the energy at their
disposal. Their habit is to expect others to see the world through
their eyes, and they may be tempted to detest those who are not up
to their own powers of refinement and sensitivity. When their
expectations do not materialize, they either try harder or spiral
into a depressed state that can paralyze them.
Many creative people work hard and give their all to effect
change, but their romantic dreams have not materialized like their
own art works. Their personal energy levels are taxed and wane,
and what they considered to be budding and dramatic successes are
now ignored or belittled by critics. For a time they continue
burning the midnight oil in their creative pursuits; if they only
work harder and inspire others to do the same, the tide will turn.
But things do not change as anticipated. The real world is full of
imperfections. It becomes harder for the artistic creator to keep
going, and springtime enthusiasm wanes in summer heat. They envy
the more energetic who can achieve so much in so little time. The
burning out comes in the form of exhaustion even while denying that
energy is ebbing. At times, sleeping less gives way to sleeping
more. The burning out soul neglects to seek advice of a confidant
(e.g., partner, colleague, friend, family member), preferring to
hide his or her condition from others who could assist. When
lingering in a burnout mode, victims refuse to pace themselves for
that would be an admission of defeat.
Balanced Sensitivity -- The burning out or burned-out person
needs support but aside from recommending counseling, this may
prove beyond the talents of the untrained concerned healer. It is
wise to recommend medical and psychological assistance for the
individual -- who may or may not follow through. It is always the
next best step to go to friends or relatives, or an authority
figure of that person, to see whether some meaningful treatment can
be initiated through their efforts. Often, victims, being strong
individuals, are convinced they can handle their own lives at this
point when they can't. While they can see the external environment
is dysfunctionally treated, they cannot see that this could apply
to their interior environment as well. As the late Jim Vizzard, an
early Jesuit advocate for social justice on farm issues, was
accustomed to say to those he suspected could burn out -- "I want
to give a retreat entitled: I'm not God; you're not God.'"
For the burned-out who has now dropped out, it may be too late
to recommend cutting back. These people may not want to become
involved any more because they have such bad memories of the
burning out phase of life. The one in the earlier stages of
burning out can be assisted before it is too late. Recovery may
come through a rhythm of rest and activity, of a sabbatical and
gradual immersion into the issues, and a steady encouragement of
existing talents. Celebrations become important. Recovery does
not mean abstaining from the healing of the Earth -- for all must
become involved to some degree. It is really a matter of degree of
involvement and use of one's creative talents. Furthermore, the
recovered burned-out person has valuable experience to share with
others who may be getting into the same type of situation.
Fence-Sitting
What is heard: "I am not one for wasting energy running around
like a chicken with its head off. I see the problems, the excuses,
and the escapists not facing up to their responsibilities, and it
all makes me sick. Believe me, the organizers are not successful
either, because they do not trust in the Lord. And the poor souls
who are burnouts are only to be pitied. God will take care of it
all. We don't need to do any more. If anything, I'll say a few
prayers and rest, knowing that good will triumph in the long run.
And when I'm moved I preach this message."
In general, all fence sitters are observant enough to detect
flaws in activism and consider the mere articulation of these as a
complete contribution to the environmental movement. They will
continue to sit until the situation becomes more clear -- but will
that ever occur? They are tempted to preserve their integrity at
all costs. Fence-sitting is quite different from super activism,
for the fence is a good perch on which to sit aloof in order to
survey the situation, to plan and reflect and think over the
situation a little more -- to reflect prudently before taking
action. There's no denial, no excuse, just a pause and a
distancing from knee-jerk types who move too fast.
Some companion sitters may be simply indolent and slothful.
Some may be taking a limited pause and are willing to plunge again
when the situation proves right. They want to control the scene to
some degree and are in a surveying mode. They may even introduce
a negative aspect of being able to tear down the imperfect efforts
of others, and thereby arrange a possible time schedule as to when
to enter the fray. In fact, they do not want the other imperfect
people to control their destiny, and so that is why they take a
public perch just next to where the action occurs. When the right
moment comes, this person will charge into the battle.
Sitting and waiting for Doomsday and the coming of the Lord
has been a temptation, which St. Paul addresses in his letters to
the Thessalonians. Here environmental doomsday approaches and the
best is to pray for one's own sweet salvation. There is no denial
and excuse about personal limitations, but only an escape into a
personal salvation divorced from social responsibility. Inaction
avoids burnout, and whittling wood is the counterpoint to the super
active person. In response to "Why hasten about when the end is
near?" one could respond, "Why not hasten about and get the house
in order, because the end is near and the good Lord is coming?"
Balanced assertiveness. During the fierce persecutions of the
Christian community in the third century, a number of fickle people
in the church community accepted the terms of the Emperor and
burned incense before idols. A little after and especially after
the decrees of Constantine brought peace to the Christian
community, a discussion arose in the institutional Church as to how
harsh the judgment would be for those who denied Christ through
weakness, while others sacrificed their lives in fidelity and
fortitude. Could it be that present environmental conditions are
actually a similar but a less individual-based life-threatening
circumstance? Do we burn incense to the idols of materialism? But
are the roles possibly inversed? Is the one who bends to peer
pressure adapting a fence-sitter's perch, or whittling with the
other good old boys, or making a sign saying "the end is near" to
stand by his/her perch.
Earth healers who take courageous stands may be regarded as
eccentric, cantankerous, and even foolish. In the long run few are
truly so courageous as to buck the storm and stand up against
opposition. A few will assert themselves in becoming opposition,
but these may also retreat to sitting on the fence when important
matters are at stake. For the most part, the social pressure to
conform is very strong, and material comforts lure the great
multitudes away from singular action. Far more are guilty of
fence-sitting than of leading the charge. Who doesn't hesitate or
postpone taking on the unpleasant task ahead? Who is not tempted
to whittle as the secondary Confederate generals did while planning
Day Three of the Gettysburg Battle? Isn't it easier to be a
doomsayer or a Monday morning quarterback than to change things?
Authentic prophets are fully aware of their own problems and
yet do not sit back waiting for others to act. Their numbers are
few, namely, advocates, defenders of the oppressed, whistle
blowers, those who seek petitions for change and who are willing to
sign them in oppressive circumstances, the ones who overthrow the
money changers in the commercial temple, leaders when others fail
to follow, those who resign rather than work for an oppressive
system, the beaten but still speaking, the forgotten who work with
the poor and who articulate why they are poor. Prophets are like
yeast, a leaven of bread, catalysts who bring about change and yet
are able to do so as individuals or from a small group. In
democratic societies with an emphasis on participation, the
prophetic role may prove an anomaly -- unless the asserting person
takes on a political leadership role. True prophets are enzymes in
the living ecosystem who call forth and catalyze action, those
immersed in but ahead of their times. The problem may not be in
the clarity of prophetic witness, but in the reluctance of the
general population to hear and respond.
Spinning Wheels
What is heard: "I see the need for action and must do
something now. Okay, so I won't do things perfectly, but I am not
to be faulted for lack of trying. If I enthusiastically start to
take action, I may influence others to pick up the ball and run
with it. By taking immediate action I am fulfilling my
responsibility. So I spin wheels as a form of action. Can this be
faulted when I see so many idle whittlers and fence sitters, so
many in escape or denial of the problem or excusing themselves as
not able to act? Observe my earnest work. If enough of us do
something, then we can somehow make a difference."
What about individuals who regard the issues as important (no
denial), know they are partly at fault for Earth's condition (no
excuse), feel they must do something about it (no escape), know
they are not all-powerful (basic humility), pace themselves and
have a certain resilience from overwork (no burn-out), and see the
fallacy of a quietism that thinks God will take care of everything
in a miraculous manner. For this rather select group of people,
the real answer to the perceived weaknesses in others is to do
things, to show concern through action, and to be content with
going about busily picking up the pieces as part of the team. This
group would straighten the hose for the fire fighters and give a
packed lunch to departing explorers as a rousing bon voyage.
The Greek myth tells of the King of Corinth who was condemned
to spend eternity in Tartarus (an infernal abyss below Hades)
rolling up a hill a huge stone, which would roll back down to the
bottom each time he neared the top. Was this a good deed done with
all good intention, or a useless expenditure of physical energy?
This stone-rolling exercise was later Christianized and placed in
the hands of a well-intending monk -- but the effect of the human
endeavor was somewhat the same, with the stone's return to its
starting place in the evening. Certainly the "holy roller" was in
good physical shape, gained a healthy appetite, obeyed the wish of
a superior, and showed himself to be a model of obedience. Little
more can be said for the exertion or the social benefit.
Most realize that stone-rolling contributes little to the
planet and its people. Life should not be spent marking time with
good intentions; let's seek meaningful results. Part of the
problem with misdirected busy work is it prevents concerned people
from grasping the immediate need for meaningful work. Psychic and
physical energy are thrown to the wind, just with a hope that some
random activity may become meaningful. This verges on foolishness.
Earth healers prefer to promote only meaningful action since so
much is really needed at this time.
Proper discipline. To bring about a profound renewal of Earth
requires that workers do more than spin wheels, whether as the
stone-roller types or the busybodies. The work must be well
planned and focused. Jesus says to be as cunning as the devious
steward in the parable, applying the cunning quality as proper
discipline to good ends. Be in top condition. If exhausted, then
rest in God's good grace; if ill or elderly, then pray and
consider that the work must be done gracefully and in God's grace.
If blessed with the prime of life, work while it is still light --
and rediscover how to be effective agents of change.
The ideal is to balance periods of work with periods of rest.
If the work duties are time consuming, then their integration into
the total life of the worker makes them a single whole along with
prayerful rest. The monks of the Dark Ages realized that
technology, when properly integrated into the lives of communities,
afforded time from the drudgery of continual work to be given to
prayer and rest. This application of time-saving technology needs
rediscovery today in our overly busy world. While there are
gradations of effective work, each individual and group must
personally define effectiveness as guided by the Spirit through
prayer. Objective assessment, whether of environmental resources
(mentioned earlier) or personal resources, is better done by
someone from a distance. Depending on one's spiritual inclination,
a certain surrender is required, at least the surrender to the need
for help by and through others. What proves grace-laden,
appropriate, and disciplined is what deserves pursuing.
Assisting others to come to some discipline in their own lives
may not come easily for the totally disordered person. But here
nurture and disciplined teaching can be combined. At given times
the filing of materials or the proper labeling and storage of
essentials can be required for certain grades in school or in order
to hold a work position. Demands for discipline can be met through
these exercises that can be learned and followed. Generally the
natural wheel spinners are thankful for such discipline in the long
run. And results obtained through orderliness will make them
better healers.
Cynicism
What is said: "I have worked in the environmental movement,
but after much give-and-take and few results I cannot help but be
cynical. Of course, I don't deny the obvious, don't waste time
making up excuses, nor do I destroy my life through false escapes.
Forget jousting with windmills, avoiding burnout or burn up,
resting too comfortably and expecting God to do my work, or
spinning my wheels needlessly. Forget it, and let nature take its
course. If we ruin our collective lives, so what; could we expect
more from humans?"
Cynics are the descendants of a Greek school of intellectual
thought that held virtue to be the only good, and stressed
independence from worldly needs and pleasures. A derived modern
group is critical of the rest of society and its material interests
and manner of proceeding. Modern cynics may focus on the "material
interests" involved in attempting to save and heal our Earth, and
thus withdraw from the current environmental fray into themselves.
Cynicism may take an abrasive form of light conversation about
serious matters or even a biting and bitter humor. At the heart of
this sharp-tongued critique is a lack of confidence that a planned
and effective change can really occur. Cynics perceive collective
or individual efforts as futile and not worth taking seriously.
Often, their perception that all proposed rational action has its
faults, becomes a projection of their feelings of personal
helplessness within a seemingly dysfunctional society.
Some cynicism occurs through a weakening and loss of
traditional faith. People become disturbed about past commitments
and find something missing in their hopes and dreams. Cynicism
gradually takes over and engulfs their lives, and the questioning
mind of youth evaporates under the hot sun of experiences and
failures. Can things really improve through one's efforts? And it
is not enough simply to have such personal doubts and abandonment
of faith. Cynics may seek to draw others in to share their misery,
for they realize in a perverse way their power to threaten the
well-being of individuals and communities. Cynicism is a form of
doubt or hidden agenda and often takes the form of a veiled attack
on cherished values. It is a negative attitude expressed through
questions that, as Alfred McBride says, reminds one of the proverb
"A fool can ask more questions than a wise man can answer."
(Reference: "The Divine Presence of Jesus," Huntington, IN: Our
Sunday Visitor, p. 184).
Intelligent people may turn to cynicism when former hopes of
intellectual conquests and recognition evaporate with time and age.
They withdraw and feel that they could have shaken the world but it
did not listen. Some can even become reclusive hermits. Authentic
change could come for them through psychological help or counseling
or even the proper diagnosis of their mental and/or physical
condition. The healing community has much to contribute to
encourage talented people who have slipped into cynicism to testify
that they (a believing community) have trust in the cynic's power
to be renewed; a person is renewable and can become active again
with regained confidence and trust.
Needed wisdom. It is a mistake to confront cynicism
antagonistically. Sympathy and compassionate understanding could
do far more as with other types of flawed activism. The cynic is
a hurting person who needs loving kindness and compassion.
Cynicism stands in contrast to enthusiasm, which is something
almost spontaneous. Forceful language is no option; in dialogue,
the cynic's message should be countered without direct
confrontation but still with an enthusiastic style. Enthusiasm is
the "God within" and becomes an atmosphere which draws Earth
healers closer to their authentic inner being -- and hopefully to
influence others to do the same. The cynic in all of us is best
approached wisely and sympathetically, for cynicism may be a
temporary stage, a calling out to another. We can check the spread
of cynicism arising from depression or emotional imbalances by
celebrating what God has given all talented people, even those who
no longer believe in their own successful use of talents. Perhaps
the better answers are tolerance, forbearance, and gentle nurture.
Affluent American
It is heard: "I enjoy the good things of life and why not?
I hurt no one by my activities. My character is such that
cheerfulness is needed in this overly serious world -- and my life
of fun and games is a counterbalance to the concerns of others, for
I add sunshine to our cloudy atmosphere. Since I have a car and am
able to travel, I enjoy the good life for all it's worth. I
intend to purchase a vehicle that uses less fuel next time,
maintain my current vehicle well, and I'll keep it a reasonable
time. And I do try to recycle as I strive to be a good green
citizen."
This last type of person is really the hardest to deal with
since he or she truly believes that all is right for him or her.
The person's easygoing practices include a large house at a
distance from work, expensive recreational vehicles, and other
heavy charges on the environment, owned and used without ever
taking serious notice of the costs. A latent fear lurks behind the
easy-going attitude, for material possessions are not secure, and
the future is always uncertain. For such people there is never
enough stashed away for the rainy day. The gusto of life incites
the easy-goer to flit from one form of enjoyment to another in an
unsatisfactory quest for the "pursuit of happiness" as cited in the
Declaration of Independence. The overriding philosophy is not to
add up one's resource expenditures but to keep happy and contented.
The focus is on self-gratification, and any social dimension
includes added gratification of close friends and neighbors to
complete the party.
Balanced joviality. How can this attitude that is so
prevalent in America be addressed? Perhaps this is exactly where
the nurturing person has to take a back seat, though some
usefulness may be forthcoming once such materialists are shocked
out of their complacency. Some suggest that the best shock
treatment is such things as high-priced fuel, steep downturn in the
economy, another terrorist attack, or other major national
disaster. However, one seldom realizes the resilience of the easy-
going person to such mishaps, which are usually so disastrous for
other types of people.
A kinder and gentler shock treatment could be the immersion of
the affluent easy-goer among the truly poor for a short period of
time. Perhaps the one who can best perform this task may be a
jovial-type companion who is willing to help combat affluent
insensitivity as a sympathetic brother or sister. The experience
of becoming serious for a change could result in a transformation
of the easy-going person into a more responsible individual. A
light-hearted approach to serious situations sometimes works and it
takes a jovial person to wake another of the same type to his or
her responsibilities. Once awakened , the transformed person can
become a good contributing member of the healing community.
Jovial people testify to the goodness of God's creation and
seem to love it all too much. They include: lovers of good food,
people persons, entertainers, materialists of every stripe, comics,
dramatists, musicians, and adventurers, and enthusiasts who
discover the smiling face of Earth. These grace us and cause us to
see ourselves for what we really are. They are those who come in
at times of tragedy to make the bereaved smile and sing. They are
the Earth's cheerleaders, uplifting us and professing that humor is
also part of the total testimony and utterly important for our
human ecological balance. The balance or harmony of the whole
Earth needs to be reflected in the movement of healing Earth. What
is more healing than a good laugh. And who can be healed faster
than those who have or enjoy a sense of humor and cheerfulness?
Thus it is all the more important that these be converted from
their individual material ways to deeper spiritual values.
3. Earth as Teacher
We grew up near the town called Limestone (now Maysville,
Kentucky) and would gather scattered rocks for crushing and
spreading over the farmland. The rocks were really pressed layers
of shells from a wide variety of marine life, yet the place is
located 700 miles from the ocean. As a youth, I wondered what all
of that marine life meant and how these nearly perfect creatures in
their fossilized form were so far from what seemed to be their
home. What is Earth trying to tell us? Is there much to learn
from the movements of Earth and the qualities that make what it is?
Each of us has specific conceptions of Earth and often the
manner in which we conceive of Earth shapes and colors our
environmental activities. Ideally an Earth healing team takes into
consideration all of these possible positive ways of seeing Earth -
- as related, victim, gift, beneficial, mystery, prophetic,
resilient, intelligibly designed, and cheerful. See Table 1. The
more all these ways can be recognized, the greater the spiritual
health and well being of the healing community. Earth healers
must minister to people who face fears, stress and other internal
and external pressures on many fronts. Through eco-compassion we
share in a sensitive manner with those in need; we listen to them,
encourage their participation, and help them on their journey of
faith. These nine listed Earth qualities correspond to the
characteristics needed by people who are candidates for
environmental cooperative endeavors.
* Earth as related. The kinship of Earth and people is
profoundly ecological -- and theological. Are not all beings on
Earth interrelated in both origin and well-being, and is not the
health of each organism, whether human or otherwise, intertwined
with that of other beings on this planet? This interrelationship
exists now and extends to those who came before and to future
generations. Earthly creatures share a common bonding for they are
made of the planet's dust, transform Earth by their interactions,
bask in its glory, and suffer in its agony. We are related and
thus share a common fate, if we do not respect this relationship.
* Earth as victim. In the February of our spirituality we see
the victimhood of Earth due to the wrongdoing of human greed and
insensitivity. We see that those who come near the wrongdoing
hasten on and that only the Good Samaritan assists. Our solicitude
extends from all human victims of wrongdoing to Earth itself, and
we treat this planet with compassion. We perceive Earth as
suffering and fragile mother who must be protected and safeguarded.
* Earth as gift. We are all amazed by the bounty and beauty
of God's creation. In fact, all too often we focus on one or other
aspect or creature and neglect seeing the gift of the planet as a
whole interacting organism. Good stewards realize what is
entrusted of special worth, and that includes the entire Earth on
which we live. Each of us has our own limitations, our mortality,
and our temporary responsibility for God-given gifts. We need to
be loyal stewards for the short time given, thus making it all the
more imperative that we use our time well. The more we realize the
bounty and beauty, the more we see how much we must commit
ourselves to preserving and using it wisely.
* Earth as beneficial. With an increase in geological and
ecological information we see that so much more protection needs
to be done with the things of Earth, and done wisely and well.
There is an abundance of riches for all, but it takes a certain
amount of knowledge to tap and conserve them. Through the use of
power, human beings can exploit the resources of this Earth and
forget about future generations. Earth teaches us about the
delicate balance of oceans, atmosphere, and living organisms,
global aspects that are influenced by human activities -- a concept
simply unknown a mere century or so ago. Carbon dioxide is needed
in the total life cycle, but too much of a good thing in gaseous
form upsets the balance of the planet. We are finding this out
through release and excessive combustion of non-renewable coal, oil
and other carbonaceous materials. Earth tells us something about
balance and challenges us to listen and act accordingly.
* Earth as mystery. This mystery of Earth reaches into the
marrow and bone of all -- the sensitive, the very young, primitive
peoples, and all who are more nature-loving. Earth is an unfolding
of the mystery of creation and continues to baffle us. Where did
those fossils that are 700 miles inland from the gulf come from?
How do hurricanes arise? What causes the currents of the oceans to
circulate? Mystery is at the heart of one's journey to God, and
Earth contains some of that mystery. Sophistication and
materialistic cares take their toll on all who seek to reflect on
Earth, for the planet is seen only in how we can profit from its
exploitation. In some ways we answer persistent questions but
others seem to arise quickly to take their place. Some mysteries
are able to be penetrated but they give rise to deeper ones.
* Earth as prophetic. For the prophetic Earth healer, our
Earth is oppressed and exploited and awaits its own liberation.
That will come as might be expected for Earth does not fool itself
or lie to others. If the imbalances become so great, Earth rebels
and becomes unlivable. While Earth is not vengeful as one might
interpret a stern or heartless god, it is still able to be so
transparent that it tells the truth: imbalances can be filled with
major risks. The planet beckons us to learn about it, to see that
it has no powers to predict the future, but it can tell us that if
we do not treat it properly, worse things could happen.
* Earth as resilient. Our Earth is capable of rebounding from
a devastating catastrophe and the long history of the planet shows
that this is so. While we can learn much from studying the planet,
still it may not be too comforting, since rebounding takes
centuries and millennia and not the lifetimes of human beings.
Resilience shows the complexity of Earth's natural functions, but
it does not give solace to island nations in Oceania; these may be
inundated before our youth reach old age through a rising ocean and
melting glaciers. Could Earth be destroyed by human wrongdoing?
Yes, we are capable of killing even this planet, and so resilience
is a relative term, depending on the degree of damage done.
* Earth as intelligently designed. The current battle among
the various camps about teaching evolution does not really address
the basic intelligent design that the Creator has placed in all
creation. Wisdom of the thinker and investigator has done much to
show the structure of this Earth, its natural cycles, movement
through the heavens, changes of seasons, geological movements, and
a host of other scientific phenomena. We glory in what Earth tells
us about the intelligence of the Creator and see this as a fitting
natural theology, as well as a basis of all the Earth sciences.
* Earth as cheerful. Celebration is very human, and Earth is
worth highlighting on Earth Day and other times as well. Earth's
jovial nature is more subtle but can be detected even in the
whimsical seasonal changes that occur. Funny how it is that all
creatures know intuitively whether we enjoy their presence or not,
and Earth itself reflects the cheerful and joyful character of its
Creator in its ongoing and unexpected upheavals. At any moment
people find it no laughing matter that they are in the wake of a
storm or earthquake. Apart from the natural disasters, one finds
that in some parts of the year the surface of this planet is
smiling with sunshine and flowers and showers. We could gain much
by imitating the cheerful condition of Earth itself.
C. ACTIONS
1. The Challenge of Cooperation with Others
July is a perfect time to test cooperative endeavors on an
environmental basis. If you can get along in the hottest weather,
you have passed the cooperative hurdle. In our seasonal
discomfort, the test is that we refrain from hurting the feelings
of others and, instead, share resources with them when possible.
Perhaps the challenge becomes a major environmental group project
since our individualized manner of acting and sense of independence
make it more difficult to interact on a one-to-one basis. But
there are other obstacles that must be recognized in order to have
good environmental relationships whether on an individual or group
level. Competition for limited resources and public recognition
have a way of dampening cooperative enthusiasm. We remember that
so-called environmentalists share the same competitive urges that
their fellow citizens do.
In order to work in a cooperative spirit one must set
parameters as to the degree of mutual participation: a total
merging of two groups into one; a relationship based on working
together on funding, publicity, promotion and programs; and a
cooperation on certain programmatic aspects. The first is only
undertaken after considerable discussion and realization of
differences and similarities; the second is difficult enough and
should only be undertaken after all understand the personalities
and ambitions of the major characters involved; the third is the
manner in which most like-minded groups work and are more highly
successful in marches, joint conferences and teaching programs.
Success at these levels depends on the ability to work together and
to mesh agendas.
In our culture, environmental groups may have some of the same
ambitions and faults as for-profit organizations; this may include
those seeking to take over and exert power within an issue area and
thus lack the transparency that others expect in order to work well
together. The group may take advantage of the good will of others,
seek to use their resources as though their own, and even belittle
some people in order to build up another. Working together then
becomes quite problematic and can lead to a loss of interest on the
part of individual members. Work together only where you can.
At this writing, the environmental movement is moving into a
crisis situation. A generally agreed environmental agenda of
stopping pollution in all its forms, reducing waste, conserving
resources, and transferring energy from non-renewable to renewable
sources has been a common theme within that movement since the
1960s. Can we call ourselves environmental, if we concede that the
mass production of energy must be continued with expansion of
nuclear power facilities? Prior to the mid-2000s the environmental
movement hoped to phase out non-renewable sources (coal, petroleum,
and nuclear production) in a reasonable period of time. However,
with the rise of global warming from carbon dioxide and other
emissions, some so-called environmentalists have broken with the
mainstream and formed their own advocacy groups for nuclear power
as a non-carbon dioxide polluting source.
Thus strategic differences have caused a rupture in the
movement as former environmentalists now advocate the expansion of
nuclear power facilities. Unfortunately, these newly found nuclear
advocates fail to see the close connection between military nuclear
weapons and large-scale peacetime nuclear uses. In such cases
cooperation is misleading and possible wrangling drains the energy
of all parties. If and when cooperation is possible, one should
consider doing it. Otherwise, be willing to cooperate, but stay
transparent at all times.
2. Spiritual Direction
Spiritual direction has grown in importance in my own life
over time. As we get older certain aspects of our spiritual
journey become clearer. With the shortening of life's span, I
realize that the quality of the remaining time must be the highest
possible. And that requires the spiritual guidance of another in
whom I trust. The centuries' old personal journey of faith
experience has proven the worth of spiritual direction.
Several times in our June reflection we speak of spiritual
direction, something that is important for all concerned Earth
healers as a form of spiritual assessment. Here we place the
emphasis not in receiving or even giving spiritual direction,
(though the latter may be your calling); rather attention is given
to the subject of this monthly reflection, namely, people who have
obstacles to becoming Earth healers. Spiritual directors as
outsiders bring an objectivity to spiritual resource assessments or
the discernment process for such people. We are instruments of
this renewal process without personally offering the directing
service ourselves. Rather we seek to serve as a bridge for others.
The spiritual director will help the person identify
obstacles, pray to God for guidance and work on the particular
shortcoming over time. A particular director need not have certain
professional or academic qualifications but should be a person who
prays and values prayers, is a listening person with time to spare,
wishes to help the other, and who has an orderly life and expects
that of the other. It is helpful that the director has had
previous experience directing others, engages in dialogue and is
not just a listening post, and adheres to confidentiality as to
subjects discussed. Sessions should be prepared for, on a regular
but not necessarily frequent basis, and be free of other
distractions.
Often in this section we have seen the hurdles that must be
overcome to become good team members in the Earth healing process;
weak players do not take their pitfalls seriously. As observers
and team promoters we handle these pitfalls either in a passive or
an active manner depending on the circumstances and the individual
person. However, the observer is not the spiritual director and
should not play both roles. In observing, we show the person that
spiritual growth is needed by us all, and that the other person is
in as much need as we the observer, who -- as stated previously --
should be receiving some spiritual direction at all times as well.
We can hardly ask others to do something we neglect to do
ourselves. We all need help in our journey of faith, and those
helping to catalyze the healing of this wounded Earth need it all
the more. Otherwise we start to think we can do it all ourselves -
- and that is the blueprint for self-righteousness.
3. Relativity of Eco-spirituality
We have performed environmental resource assessments in most
parts of North America and have found differences in the way the
residents in diverse places perceive of their local environments.
Between some of these, the differences are immense and thus we have
acquired over time the insight that localities influence
environmental outlooks and that there is a relativity of place and
time to an eco-spirituality. The question of personal
individuality within the community of environmentalists has never
been denied. But that the environmentally concerned can come from
a variety of viewpoints and yet contribute to the whole has
received far slower recognition due to my lack of a fine-tuned
psychological insight.
In the course of developing this eco-spirituality it has
become apparent that there is a relativity in our way of seeing the
world. It is not that some of us are eco-spiritual and others are
not; it is that this spirituality is expressed in different ways.
The greatest obstacle is not with an Indian Hindu spirituality or
a Moslem Middle Eastern spirituality, but with spiritualities that
take from others at distances without thoroughly integrating them
into their own time and place. An eco-spirituality that is based
on this syncretistic construction lacks the elementary
environmental sense of the HERE and NOW, and thus presents a major
hurdle to meaningful dialogue. Apart from these amalgamated eco-
spiritualities, we discover that primitive cultures and many
individuals find God in their times and where they reside; this is
because they know their environment and they realize that God is
beyond a particular environment. They intuitively perceive that
God is eternal and everywhere -- not in a particular space; God is
all present -- not in a particular time.
Relative space. Our climate and bioregion differ from
others; the planet contains vast tropical and frigid regions and
a southern temperate zone that experiences our spring as autumn. I
do not have a widespread global perspective as I have some but not
extensive global travel, but I find in observing, reading and
communicating with others that differences do exist. My local eco-
spirituality rests on local and personal interreactions with
plants, animals and people. I do not have an Eskimo's or a
tropical African eco-spirituality. Mine is from a temperate zone
and is further individualized by the particular region and locality
along with seasonal changes. I do not have a better grasp of eco-
spirituality because of this given location; I only have a
different one. Affluent people who segregate themselves within
their locality through green zones or gated communities may be
closer to other distant segregated communities of their social or
economic status -- but their eco-spirituality is impoverished
through the deliberate separation from other local residents.
Relative time. The same relativity applies for time but here
many of us have lived prior to an expressed environmental
consciousness in the 1960s; we see the merging and modifying of
this in this century. We have differences within our own life
spans to convince us that times have and do make differences.
Through our prayers in the Church we learn that times of day and
seasons of the year make profound differences as well -- thus the
title and philosophy behind this book, Eco-Spirituality through the
Seasons. These differences come as heresy to those who think they
have cornered the market on an absolute space and time eco-
spirituality, because they open the door to differences that may
very well appear great due to locality, climate, and seasonal
changes. Perhaps tropical climates with little seasonal variation
may help generate a special form of eco-spirituality. In the
Scriptures and especially in the Gospel of St. John we see
different people at different times come to faith (Nicodemus, woman
at the well, blind man, Mary and Martha, the apostles). Some day,
differences in time and space will be an important criteria in
liturgical variations throughout the world.
Complementary types of personalities. No single individual
psychological type (of the nine categories listed) will serve as
the primary healer. We need teamwork and that means more than
specialists of a single psychological type. We need a wide
complement of individuals knowing themselves through spiritual
maturation and working together. All are invited to work together
as a team who complement each other in very essential ways and
overcome the bias of individual superiority. Just as in the
springtime of eco-spirituality we see the need to work with the
poor and not look to a class of the knowing elite, so here through
summer's maturation we transcend economic classes and investigate
the psychological differences among individuals. Differences
become opportunities for growth and cross-fertilization. Thus the
relativity of time and place extends to include that of different
psychological types interacting together.
An emerging perspective. Christian life flourished in all
parts of Earth, and each place helps give a special flavor to that
spirituality. It becomes "eco" when it is related to time and
place and the personality of the people engaged. Healing involves
a cross-fertilization of all times (a continuous history of
salvation), space (a global perspective covering all parts of
Earth) and peoples (all psychological types containing various
talents working together). Here we are bringing together the HERE
which was emphasized in January (Creation) and the damage to place
(February) with the NOW of Christ in March (Incarnation), April
(Passion and Crucifixion), May, (Resurrection), and June
(Ascension). Christ is with us and thus we are beginning to
perceive the WE in our many and varied personalities. No doubt
there is much more to be said by those with psychological training,
but this is meant to be a start. Maybe the scientific dictum at
the end of each general research project fits here as well -- "More
research has to be done."
SUMMARY: UTILIZING RENEWABLE PERSONAL RESOURCES
[Those who are] willing to undertake the discipline and
difficulty of mending [their] ways are worth more to the
conservation movement than a hundred who are insisting merely that
the government and the industries mend their ways. Wendell Berry
The focus of July is to help motivate those who find stumbling
blocks in becoming balanced Earth healers. The emphasis is on
mending ways in our own personal lives and assisting others to do
the same either through a nurturing presence or through active
reactions and recommendations. We do all this while affirming that
Jesus is the perfect ecologist who has within his personality all
the good qualities found in different types of people. When it
comes to each of us who are concerned, we become aware of our
weaknesses and we do this within a community of sincere people who
value what each individual has to offer.
Renewable people. We can borrow from the environmental
emphasis on renewable (solar, wind, etc.) energy resources with its
de-emphasis on non-renewable (oil, coal, nuclear, etc.) resources.
We cannot count right now on those who do not want to renew their
lives (self-professed non-renewable people); they are like a flash
in the pan but can be possibly renewed through greater effort.
What is often neglected is that improvement over time makes us
better team members and so we find our shadow sides, our weaknesses
and our lack of transparency. Renewal can take time and effort.
Renewable messenger. This twofold practical judgment about
our own imperfection and that of others who work closely with us is
difficult. It is hard enough finding our own individual way of
doing things better with assistance; venturing into the personal
lives of team members is doubly difficult because we live in a
culture that frowns on such ventures -- for we honor private or
personal space. No one can deny this sanctity of individual space,
but how else do we bring about renewal of the public act of
environmental protection? Healing the Earth is not a private
matter; it is a social function and that means we need the give-
and-take of others so that we act in the best manner possible.
Jesus, Lord of the universe, is the ultimate judge and we
never venture into such judgments of a person's final commitments
and ultimate success. But as members of the Body of Christ we see
the need to have all use their talents properly. A talented person
with a drinking problem should not be allowed to wither because we
think this person is non-renewable. Renewal of the Earth takes
renewable people, and part of the Good News is that all are
renewable with God's grace, that all talents are valuable, and that
everyone's talents can help renew the face of Earth.
Success? Is this involvement in improvement of the individual
person going to be successful? Will a blizzard of words in the
electronic and printed media do the trick? Isn't this more of a
cultural and social rather than a personal achievement? Isn't the
addictive materialistic culture more to blame, and thus ought we to
concentrate on social changes rather than on changing the
individual? If this generation is addicted to materialism and
conveniences that weaken the stamina and attention span, then is it
possible to renew individuals without considering the social
structure? What if the content of this message is never taken
seriously? These questions may shake us in our resolve. We should
not be judging ultimate success for that rests with the Lord. We
are only humble servants working for the Lord and judge of all.
Our judgments deal with doing the best we can. But we can have
limited success and strive for it here and now.
Individual catalysts. Pearls at a great price refer primarily
to Jesus and secondarily to those of us called to bring the Good
News to others. While we desire ultimate social change that will
influence the great masses of people to take on their
responsibility, there is need for human catalysts, so that certain
practices can be identified, evaluated, and encouraged in order to
accelerate the change demanded. There is not a preset elite who
know, but servants who do. The role of prophets has been cited as
having a certain singularity as catalysts of change due to their
natural assertiveness. Over and beyond these, are people of other
types who take a lead in various open or quiet ways in order to
bring about change, for the saints give evidence of a wide range of
personalities. It may be best to encourage leadership among all
types, not just among preselected "natural leaders." Thus all
types are fitting subjects for attention and renewal.
Leaven the masses. We need not be mesmerized by the inability
to convert the entire world at once -- that is a temptation to
truly unrealistic dreams. Healing starts with individuals and
moves out from there. We do not prejudge the elite who will be the
catalyst but we must start with individual people. Our point is
that any balanced and open type of person is a good candidate to be
a catalyst. The individual efforts by renewed people may not be
perfect, but each can help make profound changes. Solace rests in
seeing that no age has worked in a perfect world, but the calling
to be an Earth healer is a deeper call beyond that of many previous
calls. Healers need to put faith in other people -- that is, a
confidence that they will respond even amid difficult situations.
We need to see many pearls of a great price; all can become
catalysts who help start healing provided we work in a team.
Inspired by the Spirit we can hope that we can find some keys
to renewal of lives both on the individual level and on that of the
social structures of our society. To do this we will delve into
the nature of the divine Power at work in our world, and thus help
fine-tune the instrument of our believing community, the Church, in
assisting in this renewal.
References:
Robert J. Nogosek, C.S.C., Nine Portraits of Jesus: Discovering Jesus
through the Enneagram, Denville, NJ: Dimension books, Inc., 1987).
<http:/en.wikipedia.org/wiki/Enneagram>.
